• Journal of the Korean Home Economics Association
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• v.39 no.4
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• pp.105-120
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• 2001

The purpose of this study was to analyze on effects of midlife ego-identity and crisis on quality of life in married women. The data were obtained through 394 midwife married women who live in Kwangju and Chonnam. The results were as follows. (1) The mean scores of ego-identity and quality of life were higher than the medium point. The mean scores of crisis was a little lower than the medium. (2) The ego-identity was significantly influenced by religion, health condition, social intimacy, marital relations, and parent-child relations. The crisis was influenced significantly by income, health condition, marital relations, and ego-identity. And the quality of life was influenced significantly by religion, health condition, marital relations, parent-child relations, and crisis. (3) On the result of path analysis, religion, health condition, marital relations, parent-child relations, and crisis directly influenced the Quality of life. Besides, income, social intimacy, and ego-identity indirectly affected the quality of life.

• Journal of the Korean Home Economics Association
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• v.36 no.4
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• pp.63-78
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• 1998

In multi-value, multi-religions situation, we need to the research on the function of religion. This study focuses on the family life & value orientation of the people with the deferent religious affiliations. The out line of the research is a as fallow: 1) The religious life of the people with the deferent religious affiliations consists of three factors: value & attitude, religious belief and family life. 2) Among these different religions, Christian has the strong intention. 3) In general, women has the strong nature of religion more than man. 4) When the husband & wife are same religions, they get more intention of religion.

• Journal of the Korean Society of Food Culture
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• v.4 no.1
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• pp.1-19
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• 1989

How did the Korean religious culture which was consisted of three different religions- Shamanism, Buddhism, Confucianism- be combined and transformed? The author focused the mixture and transformation of the procedure of sacrificial rite and the arrangement of sacrificial food in each religion. In this thesis, the author studied first, the conception in sacrificial rite, second, the procedure of sacrificial rite, third, the items of sacrificial rite food according to each period. In consequence of the research each religion had lost its uniqueness and became mixed to each other and settled down in Korean culture.

• International Journal of Contents
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• v.13 no.4
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• pp.29-38
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• 2017

The objective of this study was to determine the status of current chapel courses and analyze the necessity of online chapel courses. Students' interest, failure experience, perceived problems, and advantages of current chapel courses were examined. Students' preference, intention of sincerity, and perceived effectiveness of online chapel courses were also determined. Finally, hypothesis tests for the differences of students' interest, failure experience, perceived problems and advantages of current chapel courses, preference, intention of sincerity, and perceived effectiveness of online chapel courses according to gender, school year grade, major of study, and religion were performed. Students' low interest in chapel courses was verified. Even Christian students' interest was below 3 points out of 5-point Likert scale. However, students whose religion was not Christianity felt more coercion and had less interest in chapel courses. They wanted virtualization of chapel courses more. They had more willingness to faithful participation in online chapel courses. This research suggests that virtualization of chapel courses as a solution to chapel resistance is dependent on student's characteristics such as religion, major field of study, and mindset.

• Journal of the Daesoon Academy of Sciences
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• v.16
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• pp.131-149
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• 2003

The religious doctrine of the Daesunjinlihoe is composed of a next's 4 kinds. The first item is the object of worship. This is the starting point to understand one religion. The second is the main thesis. This is the intellectual expression of original religious experience of the founder of religion. The third is the creed. This regulates a faith practice of the association, being the faith confession. The fourth item is the purpose. The purpose is the ultimate state which the religion association intends to. This has the value as worldwide idea, including the personality completion of the individual. There are three kind feature of religious doctrine in Daesunjinlihoe. They are as follows. The first thing is the intellectual expression of the religious experience and it is the original of the founder. The second is the critical succession and transfiguration of traditional thought. The third is that it displays a future-oriented and new thought.

• Journal of the Daesoon Academy of Sciences
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• v.43
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• pp.31-66
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• 2022

In Korea, the concept of publicness, although conceptually unclear, is being used as a medium between religious groups and other areas of society. In this situation, it is necessary to discuss the concept and agenda of publicness related to religions. For this purpose, we reviewed the relationship and agenda between publicness and faith, and then analyzed the cases of creating sacred objects and holy sites in connection with the concept of publicness. Specifically, according to Chapter II, Publicness and Faith, theologians and sociologists interested in publicness generally presuppose or aim for social participation and change. In this context, the agenda related to religious publicness can include the ground of non-Christian publicness, interreligious equality in the public spheres, the status of religious bodies, and the participation of researchers in the public spheres. In Chapter III, Sacred Objects and Publicness, we divided religious publicness into 'publicness within religion' and 'publicness outside of religion.' According to this classification, rituals are a key factor in creating publicness within religion. Publicness outside of religion is not intrinsic, but is constructed through various external debates. In Chapter IV, Sacred Holy Sites and Publicness, we reviewed cases of the construction of Catholic holy sites and analyzed oppositional logic provided by other religious groups in relation to the publicness outside of religion. Those cases internally created publicness within religion but lead to evaluation and debate about publicness outside of religion in public spheres in which various religions participate. Those who opposed the creation of Catholic holy sites used the logic that Catholicism was eliminating the heritage and values of other religions, and responded by expanding this to include the logic that the Catholics were weakening publicness or creating religious bias.

• Journal of the Korean Society of Food Culture
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• v.3 no.3
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• pp.219-243
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• 1988

The sacrificial rite has its origin in the old China's primitive folkways faith based upon animism (B.C. 25c). From the animistic faith, Confucianism made its appearance in B.C. 551. Inevitably, the procedure of Confucian sacrificial rite was developed on the basis of the preceding primitive faith. In Korean culture, the god of Chinese Confucianism introduced to Korea in A.D. 108 was mixed properly with that of Buddhism imported in A.D. 372. Traditionally, Korean primitive religion (from B.C. 10c to B.C. 2c) was the sacrificial rite practiced by 'shaman.' The 'shaman' who was able to utilize ecstasy for the good of community was gods itself, and naturally the main form of the sacrificial rite was an exorcism with a sacrificial offering (food). After Korean primitive religion had been grafted to Buddhism and Confucianism, the character of Korean culture had to become compound. The most essential conception in sacrificial rite is a discrimination of a ghost, one is the evil spirit and the other is the good spirit. According to this conception, the good spirit is a spirit which ascended to heaven, in contrast, the evil spirit is a one which did not ascend to heaven and dispersed into this world. The sacrificial rite is a method to help the evil spirit ascend to heaven or to prevent harms from it. The mode of sacrificial rite especially the dead ancestor worship was transmitted from generation to generation as a purpose of the wealth and honors of descendants. Descendants believed that the evil spirit would not harm them only after receiving sufficient food and the right sacrifice. As a result, the sacrificial rite food was the sign of filial piety and a compensation for the evil spirit. How did the Korean religious culture which was consisted of three different religions-Shamanism, Buddhism. Confucianism-be combined and transformed? The author focused the mixture and transformation of the procedure of sacrificial rite and the arrangement of sacrificial food in each religion. In this thesis, the author studied first, the conception in sacrificial rite, second, the items of sacrificial rite food according to each period. In consequence of the research, each religion had lost its uniqueness and became mixed to each other and settle down in Korean culture.

• Journal of agricultural medicine and community health
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• v.27 no.1
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• pp.65-78
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• 2002

This study was conducted to identify the social support to living alone elderly in some rural communities and the level of life satisfaction. For the purpose of this study, face-to-face interviews and questionnaire were performed with 315 old people(male 43 and female 272) aged over 65 living alone in rural communities covered by 14 community health posts within Gyeongsangbuk-do Province randomly selected. The followings are summaries of findings; The average score of support from their children was $4.29{\pm}2.73$ out of 8. Variables that showed a significant difference were religion, level of living, type of medical insurance, frequency of meeting with children, time taken from houses of children by usual means of transportation, and subjective health status. It was found that the score of support from children was high for the elderly who had a religion, a good level of living, benefit from medical insurance, a high frequency of meeting with children, or a good subjective health status, or who resided close to their children's houses. The level of the support from friends and relatives showed a significant difference depending on the subjective health status, of which the average score was $4.13{\pm}2.61$ out of 8. The average score of the level of life satisfaction was $6.83{\pm}4.24$(male $7.60{\pm}4.09$ and female $6.71{\pm}4.26$) out of 17. Male elderly showed the higher level of life satisfaction than female elderly. Variables that showed a statistically significant difference in the level of life satisfaction were religion, level of living, medical insurance, hobby, children, disease, subjective health status, and ADL. That is, the level of satisfaction with life was found to be higher for the elderly who had a religion, a good level of living, benefit from medical insurance, a hobby, children, no diseases, or a good ADL, or who thought that they are healthy. The regression analysis with support from children as a dependent variable showed that the level of support from children was higher for the elderly who had a good level of living, frequency of meeting with children, or a good subjective health status. The regression analysis with the level of support from friends or relatives was higher for old people who had a good level of living. The regression analysis with the level of life satisfaction as a dependent variable showed that the factors which related to the level of satisfaction were sex, religion, level of living, hobby, ADL, and subjective health status. That is, it was found that for male elderly who had a religion, a good level of living or a hobby, or who thought that they were healthy, the level of life satisfaction was higher.

• Journal of the Korean Society of Clothing and Textiles
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• v.32 no.6
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• pp.935-946
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• 2008

Religion is the symbolic form and action, linking the ultimate condition of life with human beings. Religious idea grasps the world through symbols and gives birth to the action through symbols. This research put its purpose in elucidating the effect of religion on the costume and its mechanism. It's focus is centered on Buddhism, Hinduism, and Islam which are among the world high religions. Part of this research also examines the mechanism in which several composing factors are expressed with rituals and manifested with costumes, this process was diagrammatized and suggested. The composing factors of religion such as belief system, experiences, community, and rituals are closely related. Ritual especially, is the symbolic action, practice, and the way of rescue, expressing religious meaning. Religious rituals such as imitative rituals, positive or negative rituals, sacrificial ritual, and rites of passage have been expressed with religious music or figurative art such as costume, construction, and art as well as religious ritual like ancestral rites. Religion has had a great effect on the overall culture including costume as a belief system by lightening the meaning of life and suggesting the solutions to the human problems such as anxiety or conflict.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.2
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• pp.41-59
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• 2022

Caodaism is a new religion from Vietnam which began in late 1925 and spread rapidly across the French colony of Indochina. With a broad syncretic aim, the new faith sought to revivify Vietnamese religious traditions whilst also incorporating religious, literary, and spiritist influences from France. Like Catholicism, Caodaism kept a strong focus on its monotheistic nature and today Caodaists are eager to label their religion a monotheism. It will be argued here, however, that the syncretic nature of this new faith complicates this claim to a significant degree. To make this argument, we will consider here the nature of God in Caodaism through two central texts from two important stages in the life of the religion. The first is the canonized Compilation of Divine Messages which collects a range of spirit messages from God and some other divine voices. These were received in the early years of the faith. The second is a collection of sermons from 1948/9 that takes Caodaist believers on a tour of heaven, and which is entitled The Divine Path to Eternal Life. It will be shown that in the first text, God speaks in the mode of a fully omnipotent and omniscient supreme being. In the second text, however, we are given a view of paradise that is much more akin to the court of a Jade Emperor within an East Asian milieu. In these realms, the personalities of other beings and redemptive mechanisms claim much of our attention, and seem to be a competing center of power to that of God. Furthermore, God's consort, the Divine Mother, takes on a range of sacred creative prerogatives that do something similar. Additionally, cadres of celestial administrators; buddhas, immortals, and saints help with the operation of a cosmos which spins on with guidance from its own laws. These laws form sacred mechanisms, such as cycles of reincarnation and judgement. These operate not in the purview of God, but as part of the very nature of the cosmos itself. In this context, the dualistic, polytheistic, and even automatic nature of Caodaism's cosmos will be considered in terms of the way in which they complicate this religion's monotheistic claims. To conclude, this article seeks to demonstrate the precise relevance of the term 'monotheism' for this religion.